As it is paryushan should i throw away my old food from yesterday or consume it. I am confused between throwing away food vs following parushan principles

Based on the Jain scriptures in the provided context, we should not eat food that grows underground because such foods are classified as **Anantkaya** (aggregate plant life), which contains innumerable living beings (jivas) [1]. The context lists 32 such forbidden foods, including tubers (Bhumikand), carrots, garlic, ginger, turmeric, radish, yams, and sprouted pulses [1]. These are considered "one-sensed" beings with infinite lives in a single body, and consuming them destroys countless souls [1]. The scriptures state that we are not endowed with the sense of taste to kill these innumerable living beings, and doing so for taste will result in losing the organ of taste in the next birth [1]. Additionally, the Acharanga Sutra explains that food placed on earth-bodied beings (sachit earth) is considered faulty and unacceptable, as it involves harm to earth-bodied beings [2]. By abstaining from eating these underground foods, one gains the merit (punya) of saving the lives of infinite living beings [1].

Based on the provided texts, the ideal girl to marry should possess a combination of virtuous qualities, good lineage, and auspicious physical characteristics. She should be from a different *gotra* (clan) but of the same caste, be free from disease, have excellent qualities, be long-lived, and be endowed with virtues like learning and good character [2]. She should also be beautiful, from a large family, and given by her father [1][3]. The texts also specify that one should avoid marrying a girl who is older, taller, or the daughter of one's guru, as these are considered like one's mother [1]. Additionally, a girl with inauspicious signs, such as a quarrelsome nature, is to be avoided even if she has many children [3]. The selection process involves a detailed examination of the girl's physical characteristics (samudrika shastra), including her feet, hands, nails, and other body parts, to determine if she will bring happiness and prosperity [2]. For example, a girl with soft, red feet with even toes is considered a blessing to the home [2]. The texts also mention the importance of the girl's nature, categorizing women into types like Padmini, Hastini, Chitrini, and Sankhini, to find a compatible match for a happy life [5]. Ultimately, a good girl's marriage is decided by the agreement of mind, body, and word, and she should be virtuous and loyal [4].

In Jainism, **Riddhi** (ऋद्धि) and **Siddhi** (सिद्धि) are distinct concepts. **Riddhi** refers to wealth, prosperity, or supernatural accomplishments and powers. The Sthananga Sutra classifies Riddhi into three main types: **Dev-riddhi** (divine wealth, such as celestial vehicles, transmutation powers, and divine retinues), **Rajya-riddhi** (state wealth, including royal decorations, armies, treasuries, and granaries), and **Gani-riddhi** (a preceptor's wealth, such as scriptural knowledge, eloquent disciples, and unblemished conduct) [1][3]. These are further subdivided into living (sachitta), non-living (achitta), and mixed (mishra) categories [1][3]. **Siddhi**, on the other hand, refers to liberation or the abode of liberated souls (Siddhas). It is described in the Bhagavati Sutra as having four aspects: **Dravyasiddhi** (substance—one Siddha with a limit), **Kshetrasiddhi** (area—4.5 million Yojans in length and width, with a limit), **Kaalsiddhi** (time—eternal, without beginning or end, thus without limit), and **Bhaavasiddhi** (state—infinite alternatives of knowledge, perception, etc., without limit) [2]. Siddhas are bodiless and devoid of physical and mental activities, unlike Arihantas who still possess a body [4]. In essence, Riddhi pertains to worldly or divine prosperity and powers, while Siddhi pertains to ultimate spiritual liberation and the state of the liberated soul.

In Jain philosophy, **asamkhya** (asankhyāta) and **ananta** are two distinct categories used to classify the number of pradeśas (indivisible constituent-units) that make up the six fundamental substances (dravyas) [1]. **Asamkhya** means "innumerable" or "countless" — a number so vast it cannot be counted, yet it is still finite and less than ananta. **Ananta** means "infinite" or "endless," representing a higher order of magnitude beyond asamkhya [1]. The Tattvārtha Sūtra specifies the number of pradeśas for each substance: dharma and adharma each have asamkhya pradeśas, a single jīva (soul) also has asamkhya pradeśas, while ākāśa (space) has ananta pradeśas [1]. Pudgala (matter) is unique in that its aggregates can have sankhyāta (countable), asamkhya, ananta, or even anantānanta (infinite-infinite) pradeśas, depending on the particular aggregate [1][3]. The key distinction is that asamkhya is a finite but uncountable number, whereas ananta is truly infinite — with anantānanta representing an even higher level of infinity [3].

A man should marry a woman who is from a different gotra but of the same caste (sajati), is free from disease, possesses excellent characteristics, and is long-lived [1]. She should be rich in virtues such as education and good conduct (sheel), and be given by her father [1]. Specific desirable traits include: * **Physical Characteristics:** A woman who is beautiful, has a clean and even forehead about three fingers wide, a deep navel, and gold-colored body hair [1, 2]. Her feet should have equal toes, be soft, reddish, and smooth [1]. * **Behavioral and Social Traits:** She should be fortunate, loving to her husband, a companion in religious duties, and from a good family [1, 3]. * **Astrological Compatibility:** Her birth sign (rashi) should not be the sixth or eighth from the husband's birth sign, and her varna should not be opposite to the husband's [2]. Conversely, one should avoid women who are prone to disputes, steal from the home, are overly aggressive, or possess specific "inauspicious" physical signs, such as a black tongue or a white palate [2].

Paryushan ke dauran cake khaana aam taur par Jain aagya ke anusaar sahi nahi hai, kyunki yeh festival tapasya, upvaas aur aatm-shuddhi ka samay hai. Paryushan ke dauran Jain shastra 12 prakar ke tap (austerities) ki salah dete hain, jaise upvaas, jisaka uddeshya karmon ko kshetra karna aur kashayon (krodh, ahankaar, maya, lobh) ko kam karna hai [1]. Is samay bhakshan mein sanyam rakhna aur material pleasures par niyantran karna zaroori hai, kyunki Paryushan ka uddeshya aatmik unnati aur pashchaatap hai [1]. Kalpa Sutra ke anusaar, Paryushan ke dauran sadhu-sadhviyon ke liye kuch specific cheezein (jaise doodh, dahi, makkhan, ghee, tel, gud, shahad, madira aur maans) ka sevan vargit hai, kyunki yeh sharir mein vikar paida kar sakti hain [3]. Cake, jismein doodh, makkhan, cheeni aur aata hota hai, inhi bhakshyon mein se ek hai aur ise "nav-ras-vigai" (nau rason se bana vikaarik bhakshan) ke roop mein dekha ja sakta hai [3]. Isliye, Paryushan ke dauran cake khaana un logon ke liye upyukt nahi hai jo upvaas ya aanshik upvaas kar rahe hain, kyunki upvaas ka matlab hai bhojan ya paani ka poorna tyaag, aur yadi koi poora upvaas nahi kar sakta, to sirf ek bhojan (ekasana) ko seemit upvaas maana jaata hai [1].